rebbi

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

“She regains her autonomy by a bill of divorce,” as it is written: “He shall write her a bill of divorce.” “Or the husband’s death,” as it is written: “Or if the latter husband dies.” So far, if the latter one dies, [what about] the death of the former? Since the latter’s death releases her, even though his death does not cause a complete release, it is only logical that the former’s death should release her since his death will cause a complete release. Rebbi Ḥuna said, the verse implies that death releases, as it is written: “If brothers live together and one of them dies childless, etc.” Therefore, if he had a child, death releases. Rebbi Yose bar Abun said, if you would say that death does not release, how could we find a widow for a High priest, a divorcee or one who has received ḥalîṣah for a common priest? Rebbi Joḥanan bar Marius said, explain it for a sister-in-law.

“She regains her autonomy by a bill of divorce,” as it is written: “He shall write her a bill of divorce.” “Or the husband’s death,” as it is written: “Or if the latter husband dies.” So far, if the latter one dies, [what about] the death of the former? Since the latter’s death releases her, even though his death does not cause a complete release, it is only logical that the former’s death should release her since his death will cause a complete release. Rebbi Ḥuna said, the verse implies that death releases, as it is written: “If brothers live together and one of them dies childless, etc.” Therefore, if he had a child, death releases. Rebbi Yose bar Abun said, if you would say that death does not release, how could we find a widow for a High priest, a divorcee or one who has received ḥalîṣah for a common priest? Rebbi Joḥanan bar Marius said, explain it for a sister-in-law.

“She regains her autonomy by a bill of divorce,” as it is written: “He shall write her a bill of divorce.” “Or the husband’s death,” as it is written: “Or if the latter husband dies.” So far, if the latter one dies, [what about] the death of the former? Since the latter’s death releases her, even though his death does not cause a complete release, it is only logical that the former’s death should release her since his death will cause a complete release. Rebbi Ḥuna said, the verse implies that death releases, as it is written: “If brothers live together and one of them dies childless, etc.” Therefore, if he had a child, death releases. Rebbi Yose bar Abun said, if you would say that death does not release, how could we find a widow for a High priest, a divorcee or one who has received ḥalîṣah for a common priest? Rebbi Joḥanan bar Marius said, explain it for a sister-in-law.

Rebbi Simeon says, “bespeaking” either acquires or does not acquire. What is the argument of Rebbi Simeon? “Her levir shall come upon her”, that is cohabitation. “And take her for himself”, that is “bespeaking”. Just as cohabitation is final so “bespeaking” is final. Or “her levir shall come upon her”, then she has been acquired by him and “bespeaking” was of no use to her.

Rebbi Simeon says, “bespeaking” either acquires or does not acquire. What is the argument of Rebbi Simeon? “Her levir shall come upon her”, that is cohabitation. “And take her for himself”, that is “bespeaking”. Just as cohabitation is final so “bespeaking” is final. Or “her levir shall come upon her”, then she has been acquired by him and “bespeaking” was of no use to her.

Rebbi Eleazar ben Arakh says, “bespeaking” acquires a sister-in-law completely. What is the argument of Rebbi Eleazar ben Arakh? “And take her as a wife for himself”, the same expression is used as for the preliminary marriage of a woman. Just as preliminary marriage acquires completely, so “bespeaking” acquires a sister-in-law completely. What is the formula for “bespeaking” a sister-in-law? “You are betrothed to me by money or money’s worth.”

Rebbi Eleazar ben Arakh says, “bespeaking” acquires a sister-in-law completely. What is the argument of Rebbi Eleazar ben Arakh? “And take her as a wife for himself”, the same expression is used as for the preliminary marriage of a woman. Just as preliminary marriage acquires completely, so “bespeaking” acquires a sister-in-law completely. What is the formula for “bespeaking” a sister-in-law? “You are betrothed to me by money or money’s worth.”

Rebbi Isaac asked: Why do we not say: “either by her own ḥalîṣah or that of her co-wife?” He turned around and said: Did we state “by her own ḥalîṣah”? Not “by her own ḥalîṣah”! But here either by her own ḥalîṣah or that of her co-wife. But did we not state, “by intercourse”? Can you say, either by her own intercourse or the intercourse of her cowife? The Mishnah speaks of one sister-in-law; the problem arises for two sisters-in-law.

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least). Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “she spread morsels on it.” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.”

Can she regain her autonomy through her master’s death or by the end of six [years]? What is the problem? Following Rebbi Aqiba? But Rebbi Aqiba said that the verse speaks about a woman half slave and half free engaged to be married by a free man. Therefore, his problem is following Rebbi Ismael, since Rebbi Ismael said that the verse speaks about a Canaanite slave girl married to a Hebrew slave, since this is marriage sanctioned by the Torah: “If his master give him a wife.” But his problem is whether she regains her autonomy through her master’s death or by the end of six [years] for him who says that the Hebrew slave does not serve the heir.

Can she regain her autonomy through her master’s death or by the end of six [years]? What is the problem? Following Rebbi Aqiba? But Rebbi Aqiba said that the verse speaks about a woman half slave and half free engaged to be married by a free man. Therefore, his problem is following Rebbi Ismael, since Rebbi Ismael said that the verse speaks about a Canaanite slave girl married to a Hebrew slave, since this is marriage sanctioned by the Torah: “If his master give him a wife.” But his problem is whether she regains her autonomy through her master’s death or by the end of six [years] for him who says that the Hebrew slave does not serve the heir.

Can she regain her autonomy through her master’s death or by the end of six [years]? What is the problem? Following Rebbi Aqiba? But Rebbi Aqiba said that the verse speaks about a woman half slave and half free engaged to be married by a free man. Therefore, his problem is following Rebbi Ismael, since Rebbi Ismael said that the verse speaks about a Canaanite slave girl married to a Hebrew slave, since this is marriage sanctioned by the Torah: “If his master give him a wife.” But his problem is whether she regains her autonomy through her master’s death or by the end of six [years] for him who says that the Hebrew slave does not serve the heir.

Can she regain her autonomy through her master’s death or by the end of six [years]? What is the problem? Following Rebbi Aqiba? But Rebbi Aqiba said that the verse speaks about a woman half slave and half free engaged to be married by a free man. Therefore, his problem is following Rebbi Ismael, since Rebbi Ismael said that the verse speaks about a Canaanite slave girl married to a Hebrew slave, since this is marriage sanctioned by the Torah: “If his master give him a wife.” But his problem is whether she regains her autonomy through her master’s death or by the end of six [years] for him who says that the Hebrew slave does not serve the heir.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female. Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman, and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah said, “sale, sale”. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada said, the male Hebrew is like the female Hebrew.

“By money”. “The money of his sale price shall be;” he can be redeemed by money, not by produce nor by vessels. Everywhere you treat money’s worth like money, but here you do not treat money’s worth like money. Rebbi Abba Mari said, there is a difference, because the verse repeated “money, of money”. Rebbi Ḥiyya bar Ada said, but if he wants to reduce, he can leave for the reduced amount even for produce, even for vessels. Rebbi Yudan, Rebbi Mattaniah’s father, said that this is only if he did not give them their money’s worth. But if he gave them their money’s worth, it is like money.

“By money”. “The money of his sale price shall be;” he can be redeemed by money, not by produce nor by vessels. Everywhere you treat money’s worth like money, but here you do not treat money’s worth like money. Rebbi Abba Mari said, there is a difference, because the verse repeated “money, of money”. Rebbi Ḥiyya bar Ada said, but if he wants to reduce, he can leave for the reduced amount even for produce, even for vessels. Rebbi Yudan, Rebbi Mattaniah’s father, said that this is only if he did not give them their money’s worth. But if he gave them their money’s worth, it is like money.

“By money”. “The money of his sale price shall be;” he can be redeemed by money, not by produce nor by vessels. Everywhere you treat money’s worth like money, but here you do not treat money’s worth like money. Rebbi Abba Mari said, there is a difference, because the verse repeated “money, of money”. Rebbi Ḥiyya bar Ada said, but if he wants to reduce, he can leave for the reduced amount even for produce, even for vessels. Rebbi Yudan, Rebbi Mattaniah’s father, said that this is only if he did not give them their money’s worth. But if he gave them their money’s worth, it is like money.

“By money”. “The money of his sale price shall be;” he can be redeemed by money, not by produce nor by vessels. Everywhere you treat money’s worth like money, but here you do not treat money’s worth like money. Rebbi Abba Mari said, there is a difference, because the verse repeated “money, of money”. Rebbi Ḥiyya bar Ada said, but if he wants to reduce, he can leave for the reduced amount even for produce, even for vessels. Rebbi Yudan, Rebbi Mattaniah’s father, said that this is only if he did not give them their money’s worth. But if he gave them their money’s worth, it is like money.

“By a document.” Rebbi Abbahu said, by a money document; therefore not by a gift document, since maybe he would renege. But then, could he not renege even with a money document? He said to him, maybe there comes a year of famine and his master reneges.

The order of sale is the following: I X sold my daughter to Y. The order of preliminary marriage is the following: I X gave my daughter to Y in preliminary marriage. Rebbi Ḥaggai asked before Rebbi Yose: If he switched and said, I Y acquired X’s daughter, I Y took X’s daughter in preliminary marriage? He said to him, what is the difference? But if he changed the language of sale to that of preliminary marriage or vice-versa, he did not do anything.

The order of sale is the following: I X sold my daughter to Y. The order of preliminary marriage is the following: I X gave my daughter to Y in preliminary marriage. Rebbi Ḥaggai asked before Rebbi Yose: If he switched and said, I Y acquired X’s daughter, I Y took X’s daughter in preliminary marriage? He said to him, what is the difference? But if he changed the language of sale to that of preliminary marriage or vice-versa, he did not do anything.

It is written: “Six years he shall work.” How much does he work? I could think that he leaves at the end of six [years]. The verse says, “and in the seventh he shall leave.” I could think that he leave at the end of seven [years]. The verse says, “six years he shall work.” How is that? He works the entire six and leaves at the start of the seventh. “And in the seventh he shall leave.” The seventh from the sale and not the Seventh of the world. Do you say, the seventh from the sale and not the Seventh of the world? Since it says, “six years he shall work,” this spells out six years. How can I confirm “and in the seventh he shall leave?” The seventh from the sale and not the Seventh of the world. Say it is the opposite. Rebbi Ze‘ira said in the name of Rav Huna: It is written: “and in the seventh,” “and in the seventh”. Rebbi Ḥuna said, if you say, in the Seventh of the world, what would the Jubilee free? Rebbi Joḥanan bar Marius said, this follows him who said that the Jubilee does not become part of a Sabbatical period. But following him who said that the Jubilee becomes part of a Sabbatical period, sometimes it falls in the middle of a Sabbatical period. The rabbis of Caesarea say, even following him who said that the Jubilee becomes part of a Sabbatical period, we could deduce from here that the Sabbatical year frees the slaves and the Jubilee the pierced ones.

It is written: “Six years he shall work.” How much does he work? I could think that he leaves at the end of six [years]. The verse says, “and in the seventh he shall leave.” I could think that he leave at the end of seven [years]. The verse says, “six years he shall work.” How is that? He works the entire six and leaves at the start of the seventh. “And in the seventh he shall leave.” The seventh from the sale and not the Seventh of the world. Do you say, the seventh from the sale and not the Seventh of the world? Since it says, “six years he shall work,” this spells out six years. How can I confirm “and in the seventh he shall leave?” The seventh from the sale and not the Seventh of the world. Say it is the opposite. Rebbi Ze‘ira said in the name of Rav Huna: It is written: “and in the seventh,” “and in the seventh”. Rebbi Ḥuna said, if you say, in the Seventh of the world, what would the Jubilee free? Rebbi Joḥanan bar Marius said, this follows him who said that the Jubilee does not become part of a Sabbatical period. But following him who said that the Jubilee becomes part of a Sabbatical period, sometimes it falls in the middle of a Sabbatical period. The rabbis of Caesarea say, even following him who said that the Jubilee becomes part of a Sabbatical period, we could deduce from here that the Sabbatical year frees the slaves and the Jubilee the pierced ones.

It is written: “Six years he shall work.” How much does he work? I could think that he leaves at the end of six [years]. The verse says, “and in the seventh he shall leave.” I could think that he leave at the end of seven [years]. The verse says, “six years he shall work.” How is that? He works the entire six and leaves at the start of the seventh. “And in the seventh he shall leave.” The seventh from the sale and not the Seventh of the world. Do you say, the seventh from the sale and not the Seventh of the world? Since it says, “six years he shall work,” this spells out six years. How can I confirm “and in the seventh he shall leave?” The seventh from the sale and not the Seventh of the world. Say it is the opposite. Rebbi Ze‘ira said in the name of Rav Huna: It is written: “and in the seventh,” “and in the seventh”. Rebbi Ḥuna said, if you say, in the Seventh of the world, what would the Jubilee free? Rebbi Joḥanan bar Marius said, this follows him who said that the Jubilee does not become part of a Sabbatical period. But following him who said that the Jubilee becomes part of a Sabbatical period, sometimes it falls in the middle of a Sabbatical period. The rabbis of Caesarea say, even following him who said that the Jubilee becomes part of a Sabbatical period, we could deduce from here that the Sabbatical year frees the slaves and the Jubilee the pierced ones.

From where even if he fell ill? The verse says, “in the seventh year he shall leave into freedom gratis.” I could think, even if he fled; the verse says, “six years he shall work.” What did you see to include this and to exclude that? After the verse included, it excluded. I am including the one who remains in his power and am exluding the one who is not in his power. Rebbi Abun bar Ḥiyya said that Rav Hoshaia asked: I understand that if he fell ill and fled afterwards, he has to make up [the time lost]. If he fled and then fell ill? Rebbi Ḥiyya bar Ada said, let us hear from the following: “If a woman rebels against her husband, one writes him a bill of rebellion on her ketubah.” And Rebbi Ḥiyya stated: One writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married one and one waiting for her levir. Where do we hold? If she rebelled against him while she was menstruating, the Torah instructed her to rebel. But we must hold that she rebelled when she was not menstruating and then started menstruating. Here she is unable to rebel, nevertheless you say, one writes. Here also, if he rebelled and then fell ill he has to make up. For he can say to him, if you had stayed with me, you would not have become sick. Rebbi Ḥinena said, that argument even works in the first case. If he fell ill and fled afterwards, he has to make up, since he can say to him, if you had stayed with me, you would have recuperated sooner.

From where even if he fell ill? The verse says, “in the seventh year he shall leave into freedom gratis.” I could think, even if he fled; the verse says, “six years he shall work.” What did you see to include this and to exclude that? After the verse included, it excluded. I am including the one who remains in his power and am exluding the one who is not in his power. Rebbi Abun bar Ḥiyya said that Rav Hoshaia asked: I understand that if he fell ill and fled afterwards, he has to make up [the time lost]. If he fled and then fell ill? Rebbi Ḥiyya bar Ada said, let us hear from the following: “If a woman rebels against her husband, one writes him a bill of rebellion on her ketubah.” And Rebbi Ḥiyya stated: One writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married one and one waiting for her levir. Where do we hold? If she rebelled against him while she was menstruating, the Torah instructed her to rebel. But we must hold that she rebelled when she was not menstruating and then started menstruating. Here she is unable to rebel, nevertheless you say, one writes. Here also, if he rebelled and then fell ill he has to make up. For he can say to him, if you had stayed with me, you would not have become sick. Rebbi Ḥinena said, that argument even works in the first case. If he fell ill and fled afterwards, he has to make up, since he can say to him, if you had stayed with me, you would have recuperated sooner.

From where even if he fell ill? The verse says, “in the seventh year he shall leave into freedom gratis.” I could think, even if he fled; the verse says, “six years he shall work.” What did you see to include this and to exclude that? After the verse included, it excluded. I am including the one who remains in his power and am exluding the one who is not in his power. Rebbi Abun bar Ḥiyya said that Rav Hoshaia asked: I understand that if he fell ill and fled afterwards, he has to make up [the time lost]. If he fled and then fell ill? Rebbi Ḥiyya bar Ada said, let us hear from the following: “If a woman rebels against her husband, one writes him a bill of rebellion on her ketubah.” And Rebbi Ḥiyya stated: One writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married one and one waiting for her levir. Where do we hold? If she rebelled against him while she was menstruating, the Torah instructed her to rebel. But we must hold that she rebelled when she was not menstruating and then started menstruating. Here she is unable to rebel, nevertheless you say, one writes. Here also, if he rebelled and then fell ill he has to make up. For he can say to him, if you had stayed with me, you would not have become sick. Rebbi Ḥinena said, that argument even works in the first case. If he fell ill and fled afterwards, he has to make up, since he can say to him, if you had stayed with me, you would have recuperated sooner.

From where even if he fell ill? The verse says, “in the seventh year he shall leave into freedom gratis.” I could think, even if he fled; the verse says, “six years he shall work.” What did you see to include this and to exclude that? After the verse included, it excluded. I am including the one who remains in his power and am exluding the one who is not in his power. Rebbi Abun bar Ḥiyya said that Rav Hoshaia asked: I understand that if he fell ill and fled afterwards, he has to make up [the time lost]. If he fled and then fell ill? Rebbi Ḥiyya bar Ada said, let us hear from the following: “If a woman rebels against her husband, one writes him a bill of rebellion on her ketubah.” And Rebbi Ḥiyya stated: One writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married one and one waiting for her levir. Where do we hold? If she rebelled against him while she was menstruating, the Torah instructed her to rebel. But we must hold that she rebelled when she was not menstruating and then started menstruating. Here she is unable to rebel, nevertheless you say, one writes. Here also, if he rebelled and then fell ill he has to make up. For he can say to him, if you had stayed with me, you would not have become sick. Rebbi Ḥinena said, that argument even works in the first case. If he fell ill and fled afterwards, he has to make up, since he can say to him, if you had stayed with me, you would have recuperated sooner.

“He regains his autonomy by years.” Some Tannaїm state: He may be sold for less than six [years], but he cannot be sold for more than six. But some Tannaïm state: He may not be sold for less than six [years] or more than to [year] seven. Rebbi Jeremiah said, the reason of that Tanna: Sometimes he is sold two or three years before the Jubilee; then the Jubilee arrives and frees him automatically.

“Or the Jubilee,” as it is written, “in the Jubilee he shall leave.” “Or reduction of the amount,” as it is written: “If there still are many years.” Do we not know that if there are many there are not few, and if there are few there are not many? Rebbi Hila said, sometimes the years are worth more than the wages, sometimes the wages are worth more than the years. How do you explain the following? If he was sold for a mina each and improved so that now he is worth 200 each, from where that one computes for him only by a mina each? The verse says, “according to the years he shall compute his redemption.” We learned that one sold to a Gentile is advantaged when he comes to be redeemed. From where that one sold to an Israel is advantaged when he comes to be redeemed? “Hireling, hireling” for an equal cut. Since the hireling is advantaged in redemption when he is sold to a Gentile, so too the hireling is advantaged in redemption when he is sold to an Israel. Rebbi says, why does the verse say “he shall be redeemed, he shall be redeemed,” three times? To add all redemptions that they have to follow this order.

“Or the Jubilee,” as it is written, “in the Jubilee he shall leave.” “Or reduction of the amount,” as it is written: “If there still are many years.” Do we not know that if there are many there are not few, and if there are few there are not many? Rebbi Hila said, sometimes the years are worth more than the wages, sometimes the wages are worth more than the years. How do you explain the following? If he was sold for a mina each and improved so that now he is worth 200 each, from where that one computes for him only by a mina each? The verse says, “according to the years he shall compute his redemption.” We learned that one sold to a Gentile is advantaged when he comes to be redeemed. From where that one sold to an Israel is advantaged when he comes to be redeemed? “Hireling, hireling” for an equal cut. Since the hireling is advantaged in redemption when he is sold to a Gentile, so too the hireling is advantaged in redemption when he is sold to an Israel. Rebbi says, why does the verse say “he shall be redeemed, he shall be redeemed,” three times? To add all redemptions that they have to follow this order.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

“If he be not redeemed by these.” Rebbi Yose the Galilean says, by these to freedom, by all others to servitude. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes before he leaves. The words of the Sages? Rebbi Yasa in the name of Rebbi Joḥanan: In both cases to freedom. It was stated thus: “If his hand achieves,” his own hand. “Or he found for his redemption.” Since his own hand achieves for himself, what others achieve also is for himself.

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”, he makes up before he leaves. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him from the second [master’s], they cannot redeem. Rebbi Yose in the name of Rebbi Joḥanan: That follows him who said: “by these to freedom, by all others to servitude.”

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”, he makes up before he leaves. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him from the second [master’s], they cannot redeem. Rebbi Yose in the name of Rebbi Joḥanan: That follows him who said: “by these to freedom, by all others to servitude.”

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”, he makes up before he leaves. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him from the second [master’s], they cannot redeem. Rebbi Yose in the name of Rebbi Joḥanan: That follows him who said: “by these to freedom, by all others to servitude.”

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”, he makes up before he leaves. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him from the second [master’s], they cannot redeem. Rebbi Yose in the name of Rebbi Joḥanan: That follows him who said: “by these to freedom, by all others to servitude.”

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”, he makes up before he leaves. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him from the second [master’s], they cannot redeem. Rebbi Yose in the name of Rebbi Joḥanan: That follows him who said: “by these to freedom, by all others to servitude.”

Samuel bar Abba asked before Rebbi Yose: There it is written “he computes” and here it is written “he computes”. Here you compute months and years so he may leave, there you do not compute months and years so he may leave. He said to him, the difference is that the Torah compared him to the hireling. Since the latter computes months and years and leaves, so this one computes months and years and leaves.

“She leaves gratis,” these are the days of adulthood; “without money,” these are the indicators [of adolescence.] Could He not have mentioned only one of them? If only one of them were mentioned, would I not have said that if she leaves with indicators [of adolescence], then certainly in the days of adulthood? But in that case I would have said that they are identical with the days of adulthood. Would this not be logical? She is emancipated from the power of the father and she is emancipated from the power of the master; since she is emancipated from the power of the father by some indicators [of adulthood], she is emancipated from the power of the master by the same indicators. Therefore, it was necessary to say, “she leaves gratis,” these are the days of adulthood, “without money,” these are the indicators [of adolescence.] Or maybe the other way around? Rebbi Tanḥuma in the name of Rebbi Ḥuna: “Without money.” At a place where there is money for the father, there is no money for the master.

“She leaves gratis,” these are the days of adulthood; “without money,” these are the indicators [of adolescence.] Could He not have mentioned only one of them? If only one of them were mentioned, would I not have said that if she leaves with indicators [of adolescence], then certainly in the days of adulthood? But in that case I would have said that they are identical with the days of adulthood. Would this not be logical? She is emancipated from the power of the father and she is emancipated from the power of the master; since she is emancipated from the power of the father by some indicators [of adulthood], she is emancipated from the power of the master by the same indicators. Therefore, it was necessary to say, “she leaves gratis,” these are the days of adulthood, “without money,” these are the indicators [of adolescence.] Or maybe the other way around? Rebbi Tanḥuma in the name of Rebbi Ḥuna: “Without money.” At a place where there is money for the father, there is no money for the master.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

“If he did not allot her, he must let her be redeemed.” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages say, he allots any time until sundown. Rebbi Ḥiyya bar Ada said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech.

Rebbi Hoshaia stated: How does he allot her? He tells her in front of two [witnesses]: “You are allotted to me.” In Rebbi Yose ben Rebbi Jehudah’s opinion, he gives her money for the allotment at the end. In the rabbis’ opinion, the money for allotment was given at the first hour. What is the difference between them? Her earning power. For him who says, he gives her money for the allotment at the end, her earning power belongs to her husband. For him who says, the money for allotment was given at the first hour, her earning power belongs to her father. Even for him who says, the money for allotment was given at the first hour, her earning power belongs to her husband. It is as if he said: “You are preliminarily married to me on condition that your earning power belong to me.”

Rebbi Hoshaia stated: How does he allot her? He tells her in front of two [witnesses]: “You are allotted to me.” In Rebbi Yose ben Rebbi Jehudah’s opinion, he gives her money for the allotment at the end. In the rabbis’ opinion, the money for allotment was given at the first hour. What is the difference between them? Her earning power. For him who says, he gives her money for the allotment at the end, her earning power belongs to her husband. For him who says, the money for allotment was given at the first hour, her earning power belongs to her father. Even for him who says, the money for allotment was given at the first hour, her earning power belongs to her husband. It is as if he said: “You are preliminarily married to me on condition that your earning power belong to me.”

Rebbi Hoshaia stated: How does he allot her? He tells her in front of two [witnesses]: “You are allotted to me.” In Rebbi Yose ben Rebbi Jehudah’s opinion, he gives her money for the allotment at the end. In the rabbis’ opinion, the money for allotment was given at the first hour. What is the difference between them? Her earning power. For him who says, he gives her money for the allotment at the end, her earning power belongs to her husband. For him who says, the money for allotment was given at the first hour, her earning power belongs to her father. Even for him who says, the money for allotment was given at the first hour, her earning power belongs to her husband. It is as if he said: “You are preliminarily married to me on condition that your earning power belong to me.”

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated: By the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan.

“If he allots her to his son;” but he may not allot her to his grandson. Samuel bar Abba asked before Rebbi Ze‘ira: In matters of inheritance you recognize the grandson like a son but here you do not recognize the grandson like a son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Naḥum answered: In matters of inheritance where the brother can take the place of a son and all others can take the place of the son, the grandson takes the place of a son. But here, where neither the brother nor any other relative can take the place of a son, the grandson cannot take the place of a son. The rabbis of Caesarea answered: In matters of impurity you consider a brother like a son and all [near] relatives like a son but not a grandson like a son. They said, there went the spiced wine.

“If he allots her to his son;” but he may not allot her to his grandson. Samuel bar Abba asked before Rebbi Ze‘ira: In matters of inheritance you recognize the grandson like a son but here you do not recognize the grandson like a son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Naḥum answered: In matters of inheritance where the brother can take the place of a son and all others can take the place of the son, the grandson takes the place of a son. But here, where neither the brother nor any other relative can take the place of a son, the grandson cannot take the place of a son. The rabbis of Caesarea answered: In matters of impurity you consider a brother like a son and all [near] relatives like a son but not a grandson like a son. They said, there went the spiced wine.

“If he allots her to his son;” but he may not allot her to his grandson. Samuel bar Abba asked before Rebbi Ze‘ira: In matters of inheritance you recognize the grandson like a son but here you do not recognize the grandson like a son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Naḥum answered: In matters of inheritance where the brother can take the place of a son and all others can take the place of the son, the grandson takes the place of a son. But here, where neither the brother nor any other relative can take the place of a son, the grandson cannot take the place of a son. The rabbis of Caesarea answered: In matters of impurity you consider a brother like a son and all [near] relatives like a son but not a grandson like a son. They said, there went the spiced wine.

“If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.

“If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.

“If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.

“If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.

“If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.